(1) The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad.

(c) Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does. (2) The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.

(4) But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.

(4) The third argument, proposed in manner of an exhortation, that true and lasting patience may be discerned from false and temporary. Affliction is the instrument God uses to polish and refine us. Therefore through the work and effect of afflictions, we are perfected in Christ.

(5) If any of you lack (e) wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

(5) An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.

(e) By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.

But let him ask in faith, (f) nothing wavering. (6) For he that wavereth is like a wave of the sea driven with the wind and tossed.

(f) Why then, what need is there of another mediator or priest? (6) A digression or going aside from his matter, as compared to prayers which are conceived with a doubting mind, but we have a trustworthy promise from God, and this is the second part of the epistle.

(8) But the (i) rich, in that he is made low: (9) because as the flower of the grass he shall pass away.

(8) Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.

(i) Who has all things at his will. (9) An argument taken from the very nature of the things themselves, for that they are empty and unreliable.

For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his (k) ways.

(10) Blessed [is] the man that endureth (l) temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

(10) The conclusion: Therefore we must patiently bear the affliction: and he adds a fourth argument, which comprehends the sum of all the former, that is, we gain the crown of life in this way, yet by grace according to the promise.

(11) Let no man say when he is (m) tempted, I am tempted of God: (12) for God cannot be tempted with evil, neither tempteth he any man:

(11) The third part of this epistle, in which he descends from outward temptations, that is, from afflictions by which God tries us: to inward, that is, to those lusts by which we are stirred up to do evil. The sum is this: Every man is the author of these temptations by himself, and not God: for we carry in our bodies that wicked corruption, which seeks opportunity forever, to stir up evil in us, from which eventually proceeds wicked behaviour, and in conclusion follows death, the just reward of them.

(m) When he is provoked to do evil.

(12) Here a reason is shown, why God cannot be the author of evil behaviour in us, since he does not desire evil behaviour.

(14) Of his own (q) will begat he us with the word of truth, that we should be a kind of (r) firstfruits of his creatures.

(14) The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.

(q) This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.

(r) As it were an holy type of offering, taken out of the remnant of men.

(15) But be ye doers of the word, and not hearers only, (16) deceiving your own selves.

(15) Another admonition: therefore God's word is heard, that we may model our lives according to the laws it contains. (16) He adds reasons, and those most weighty: first, because they that do otherwise seriously harm themselves.